Fragmentary Notes §7—§10

§7

Experience has a determinate, “qualitatively contentful” structure that is diffused across three dimensions.  Experience has (i) a Subject-dimension, (ii) a marginal-dimension, and (iii) a focal-dimension. Dimensions (i), (ii), and (iii) are “differentiated” structures that converge back into (i). The Subject-dimension, of course, is that dimension of Experience to-which, through-which, and for-which Experience, and all of its dimensions—including the Subject-dimension itself—are “differentiated.” 

§8

“Meaning” is a valuative, qualitative “filling” or “content” that is for a Subject’s actual and/or possible appreciation and/or acknowledgement.

§9

The world of actual and possible “Meaning” is exhaustively saturated by value and feeling. As the “being” of value and feeling are both equally sustained by that Subject, to-which, through-which, and for-which they exist, it follows that the “being” of “Meaning” is incapable of being divorced or separated from the “being” of Subjectivity. 

§10

A purely formal system is no different from Matter. A purely formal system lacks any determinate “Meaning” either “for-itself” or “for” any of its parts; indeed, all “Meaning” which said system has acquired, or will acquire, is “Meaning” that has been bestowed upon it from something Other than the formal system itself—a being that is “outside” of the system. Furthermore, even after this bestowal of “Meaning,” said system is still devoid of “Meaning-for-itself;” its “Meaning” is exhaustively “Meaning-for-another.” Now, that Other which is “outside” the system, and bestows the system with “Meaning,” not only “includes” said system within itself as “content,” but also distinguishes said system from itself—it recognizes the system as its “content,” as its Object, and acknowledges said Object as a being-for-me. Now, this Other is none other than Thought itself.